THE numerals which occur in the following pages of the text of Maimonides, severally refer to the Notes and Illustrations at the close of the Treatise.

REASONS, &c.

CHAPTER I.

Whether the Mosaic Precepts have a discoverable Design, or depend solely on the Will of God.

IT

T has been a dispute amongst our speculative Doctors, (1) whether the works of God be the result of his wisdom, or the mere determinations of an arbitrary will. They have also agitated a similar question, respecting the precepts of the Divine Law: Some of them resolving the cause of every precept into the sole determination of the divine will; others assuming, that every interdict and precept has its particular reason, and proceeds from divine wisdom,and that, although we may be ignorant of many of those reasons, and of the ways of divine wisdom, yet we may rest assured that all the precepts have their causes, and are enjoined on account of their utility. This is the general sentiment of our wise men, and is favoured by our Law itself, when it says, "Just Statutes and Judgments ;" and again, "The Judgments of the Lord are true and righteous altogether." (2)

Concerning what are termed "Statutes," p; as the precepts respecting "Garments

made of linen and woollen,"-" Seething a kid in its mother's milk,"-" The Scape-Goat,"— and of which our wise men have said,—“ On the words which I have commanded thee for Statutes, thou art not permitted to think," that is, in order to alter or abolish them, "notwithstanding Satan may calumniate, and the nations of the world oppose them."-Concerning these, I say, the major part of our wise men do not suppose, that they are enjoined without cause, which would reduce them to mere words of vanity, but are satisfied that every precept has its end and use, though unknown to us from the imperfection of our knowledge, and the weakness of our minds. All the precepts then have their end and use.

Of some the reason is manifest and clear, as the prohibition of Murder and Theft; but of others obscure and unknown, as the precepts noticed before, and the prohibition of" Heterogeneous Mixtures."

The Precepts, whose design and utility are understood, are commonly called " Judgments,”

and those whose end and design are ;משפתים

not generally known, are denominated "Statutes,” p. Hence, it is frequently said, "That the giving of those precepts is not vain and useless, and if it appear so to us, it is because of our ignorance." The proverbial saying is also well known, that "Solomon knew all the reasons of all the precepts except that of the Red Heifer ;" and what is sometimes said, that " God has hidden the reasons of some of the precepts,

lest they should be lightly esteemed by us, as was the case with Solomon as to two of them, of which the reason was manifest."-The testimony of the Sacred Books, and the sayings of our wise men, are to the same effect.

Yet I have found one passage amongst the writings of our wise men in " Bereschith Rabba," (3) from which it would appear at first sight, as if they thought that certain precepts had no particular reason for their appointment, but were only positive commands. They inquire— "What does it matter to the Holy and Blessed God, whether an animal be slain by cutting its throat, or cutting off its head?" and reply, "The precepts are only given for trial

6

that the creature may be proved or purified by them, as it is written, The Word of the Lord is pure or tried, It must be acknowledged, that these words are singular, and nothing similar to them to be found in any other of their writings; and even these may be so explained, as neither to alter their language, nor dissent from the received opinion that all the precepts have a present design and use, as they say, "The giving of these precepts is not a vain thing," &c.; and as God has said by the Prophet," I said not in vain to the seed of Jacob, seek ye me; I the Lord speak righteousness, I declare things that are right." Let the unprejudiced mind, therefore, candidly receive what will now be advanced upon the subject.

Every precept, generally considered, must of

necessity have a cause, or reason; but the parts, members, and circumstances of it, are those of which it is said, "They are only positive precepts." For instance, the Slaying of Animals for food and support, has a manifest utility; but the particular mode of slaughter, as whether it shall be by jugulation or decollation, is enjoined in order to prove and purify men by obedience, and is intimated in the very example they have proposed; an example which I the rather notice, because the phrases of slaughtering "by the neck or by the throat," are familiar in their sayings. If, however, we strictly investigate the matter, we shall be convinced that since necessity obliges man to feed upon animals, it is right that they should be slaughtered by that means that will occasion the least pain. Now decollation can only be effected with a sword or some similar instrument, but mactation with almost any thing;-and that death might be still more speedily produced, it was commanded that the knife should be made sharp. (4)

Oblations may also be very properly adduced as exemplifying the reasons for the particular circumstances of some of the precepts of the Law. For, that the Offering of Sacrifices has its utility I shall hereafter explain; but, that one sacrifice should be a Lamb, and another a Ram, and that the number of animals to be offered should be fixed and definite, no reason can be assigned; and he who should attempt, would act absurdly, and only increase difficulties by endeavouring to